nature, and therefore we should expect beforehand that if there came a revelation of this God, it would not come in the shape of a revelation of doctrines or creeds, but that it would be a revelation of a person. We Christians say there is made to us a revelation of the working of the Divine Will, and the purpose of the Divine Designer, in the works of his hands. We say the invisible things of God are revealed by the things that are made. There is that in the world which testifies to a creator and designer. This we believe because there is that in us which instinctively, when it finds a work of art, supposes an artist; and finding a work requiring design, has belief in a designer. We say, “The heavens declare the glory of God, and the firmament shows his handy work.” But this revelation must follow the law of all other manifestations. There must be a possibility of denying it; a discipline here, as in the other case, in which faith is called into play; and therefore, though the world reveals its maker, it does not demonstrate its maker. “Day unto day is uttering speech, and night unto night showeth forth knowledge;” but the speech is like the speech for things spiritual, the utterance is for all who choose to believe it. If men will, they may put it aside; and some deny it in the face of the world. God has willed that there shall be nothing in this world to demonstrate his existence; but it is now as of old, inasmuch as men did not choose to retain God in their knowledge, he gave them over to a reprobate mind. There is a possibility, there is a necessity, in the manifestation of God, that it should try the faith of man. Once more, we Christians believe not only that God has revealed himself in his works, but also in his word, in his Incarnate Word; that, in answer to the craving desire of the soul of man to look upon human perfection, this earth has once been walked upon by a perfect man; that in the story of the Gospels we possess that which no imperfect souls could ever have imagined, the lineaments of a perfect being. I am not saying that it is so, but it is our belief. But before we opened the Gospels, we should expect according to the analogy of all other holy and righteous lives that we know of, that it should not demonstrate itself, should not make itself an impossibility to the sceptical mind to find fault with it, and should reveal itself to those whose lives were like it, so that wisdom should justify herself by her children. We should not expect, judging from analogy of what we see in the world, that this life should in all respects silence all opposition, and be understood by every mind that it came in contact with. We should expect to hear that he was despised and rejected of men, and some people besought him to depart from their coasts.